在排灣族社會中，巫師皆為女性，稱為puringau或marada，在各類祭典儀式中扮演重要角色，而能否入神唱經（marada）更是成為女巫師最具決定性的條件。本文以古樓村為例，探討當代排灣女巫師唱經（marada）展演的情境，並根據儀式創始者後代的詮釋，揭示唱經（rada）文本艱深而精巧的段落內容。古樓女巫師入神唱經的展演形式較為固定而靜態。當巫師開始唱經，她便踏上與神祖靈相會的「路」。神祖靈會在唱經中附身，透過巫師的口，唱出他們的旨意和訓誨。古樓女巫師執行唱經儀式時大多伴隨著較昂貴的殺豬祭獻，以期向神祖靈換取（或買得）較大的靈力與福運。從排灣族古樓女巫師儀式固定化的基本唱經之分析，我們可以理解排灣族女巫師唱經的精義，例如靈力的重要性、獲取貴重物的購買交換觀、多元化的神靈祖先面貌，以及唱經與排灣文化極為重視的哀思情感之關聯。在當代排灣古樓村中，女巫師儀式「唱經」仍為村人所需，持續發揮其影響力。

In the Austronesian Paiwanese society, shamans called puringau or marada are all female. They play very important roles in all kinds of rituals from the magnificent tribal five-year-ceremony to the individual growing and healing rituals. One can not become a shaman without learning the chants (marada). This paper examines the conditions and texts of shamans' chanting perfermances in Paiwan Kulalao village. The Kulalao shamans only chant in the more advanced and important rituals which are often combined with the killing and offering of pigs to ancestral spirits with the expectation to obtain fortune and spiritual power. Their performances are rather static and fixed. When a shaman starts to "chant", she is possessed by the ancestral figures and the chanting words are those of the ancestral figures. Through the analysis of the Paiwan shaman' basic ritual chants and the performing context, we can obtain better understanding of the essence of Paiwan religion and culture such as the concepts of the spiritual power, the "road" connecting this world and the other world, the multifaces of gods and ancestors, and the emotion of thoughtful sorrow, etc.